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LECTURE 



POPULAR SUPERSTITIONS. 



BY BERNARD WHITMAN. 



J 



In our childhood, our mothere's maids have so terrified us with an ouglie 
u.ve 11 havmg homes on his head, fier in hi, mouth, and a tail* in his breech : 
eies hke a bason, fangs like a dog, elawes like a beare, a skin like a nigger, and a 

l"""* a ' whereby we start and are afraid when we he "° ° ne «? 

Reginald Scot. 




BOWLES & DEARBORN, 50 WASHINGTON STREET. 

1829. 



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-*f\ 



DISTRICT OF MASSACHUSETTS, to Wit: 

District Clerk's Office, 

Be it remembered, that on the sixteenth day oi February, a. d, 
1329, in the fiftythird year of the Independence of the United 
States of America, BovjUs fy Dearborn, of the said district, 
have deposited in this office the title of a book, the right whereof 
they claim as proprietors, in the words following, to wit : 

"A Lecture on Popular Superstitions. By Bernard 
Whitman. 

"' In our childhood, our mothere's maids have so terrifigd us 
with an ouglie divell, having homes on his head, tier in his mouth, 
and a taile in his breech ; eies like a bason, fangs like a dog, clawes 
like a beare, a skin like a nigger, and a voice roring like a lion, 
whereby we start and are afraid when we heare one cry bough.' — 
Reginald Scot." 

In conformity to the act of the Congress of the United States, 
entitled, " An act for the encouragement of learning, by securing 
the copies of maps, charts, and books, to the authors and propri- 
etors of such copies during the times therein mentioned;" and 
also to an act, entitled, " An act supplementary to an act, entitled, 
an act for the encouragement of learning, by securing the copies 
of maps, charts, and books to the authors and proprietors of such 
copies during the times therein mentioned ; and extending the 
benefits thereof to the arts of designing, engraving and etching 
historical and other prints." 

jjnu. w. UAVl^, £ Massachusetts, 



BOSTON, 
Press of Isaac R. Butts & Co. 



MR WHITMANS LECTURE 



POPULAR SUPERSTITIONS. 



\ 



LECTURE. 



Your attention is invited to some remarks on popular 
superstitions. I shall explain their nature ; investigate 
their origin ; describe their pernicious effects ; and pro* 
pose measures for their banishment. 

I. What is meant by popular superstitions ? 

I mean all pretended signs of good and evil fortune ; 
all pretended influence of the moon and planets ; all pre- 
tended tricks for obtaining a knowledge of future events; 
ail pretended lucky and unlucky days ; all pretended 
supernatural dreams and visions ; all pretended witches 
and ghosts and apparitions ; and all pretended modern 
miracles. All these I class together. As they have been 
received for truths by the great mass of the people, I call 
them popular. And as they cannot be proved realities 
by rational and scriptural evidence, I pronounce them su- 
perstitions. Whether my definition be strictly philoso- 
phical or not, is of no consequence. You will all under- 
stand distinctly what I mean by popular superstitions. 

II. What is the origin of popular superstitions? 
Ignorance of correct reasoning has given rise to many 

superstitions. Inductive reasoning teaches us to infer 
general conclusions from particular facts which have come 
under our observation. Let me illustrate this definition 
I* 



by an example. You know that water boils on the appli- 
cation of a certain degree of heat. You have seen this 
experiment tried many times without a single failure. 
You therefore conclude that water will always boil on the 
application of this degree of heat, although you have seen 
it applied to but a small 'portion of the water in creation. 
Thus you draw this general conclusion from the few par- 
ticular facts which you have witnessed. But had you 
noticed several failures in the trial, your conclusion would 
have been doubtful. And if the experiment had failed 
ninetynine times out of a hundred, you would have adopted 
an opposite conclusion. You would have said that the 
application of the specified degree of heat would not boil 
water. In this way logical reasoning leads to the disco- 
very of truth. 

Now apply this principle of sound reasoning to the whole 
mass of pretended signs. Let me select one to show you 
the absurdity of believing in any. It is commonly re- 
ported that the breaking of a looking-glass betokens death 
to some member of the family- This sign probably orig- 
inated in the following manner. A death happened to 
follow the breaking of a mirror. Some ignorant person 
immediately concluded that the breaking of the glass was 
a sure si^n of death. The story soon spread among credu- 
lous people ; and at length was handed down from gene- 
ration to generation as an established truth. But you 
readily perceive the absurdity of forming this general 
conclusion from one or a few particular facts. For you 
know that death does not follow the supposed sign oflener 
than once in a hundred times ; and therefore the break- 
ing of the glass is almost a sun* sign that no death will 
immediately take place in the family. But as minors are 



always breaking, and people are always dying, it is not 
strange the latter event should sometimes follow the for- 
mer. It would be a miracle if it did not. But the events 
have no connexion whatever with each other. The co* 
incidence in any case is altogether accidental. And you 
may say with as much reason that the breaking of a tea- 
kettle is the sign of death, or any other event, as the 
breaking of a mirror. But the truth is, there is no sign 
in the case. It first originated in ignorance of correct 
reasoning ; and has been perpetuated by the credulous. 

Apply this principle of correct reasoning to every sign 
in existence ; and you will find them to be superstitions. 
You will find that they rest on no rational evidence ; and 
consequently are entitled to no belief or confidence. If 
they indicate anything, it is something directly opposite 
to what is generally supposed. For they do not come to 
pass more than once in a hundred times; and therefore 
warrant a different conclusion. Not only so. If you be- 
lieve in the present pretended signs, you may make a 
million more equally good. A man quarrels after drink- 
ing a glass of wine ; you may therefore say that taking a 
glass of wine is the sign of a quarrel. A man draws a 
prize in a lottery ; you may therefore say that the purchase 
of a ticket is the sign of a fortune. A man dies after 
supper ; you may say therefore that taking supper is the 
sign of death. In this way you may multiply the number 
of signs to infinity. And they will be just as good, and 
prove true just as often, as any now in existence. But 
our Creator has endowed us with understanding. He 
has given us reason to regulate our belief by satisfactory 
evidence. And if we do this, we cannot believe in any 
of the pretended signs. We must conclude they have 



8 

all originated in ignorance of correct reasoning; and are 
kept in remembrance by those who will not use their in- 
tellectual powers as their Maker designed. 

2. Ignorance of inductive philosophy has given rise 
to many superstitions. Inductive philosophy instructs us 
to trace effects to their true causes. Let me illustrate 
my meaning by an example. You know that lights have 
been frequently seen dancing over marshy grounds, near 
tan-yards, and burying-places, and along the sea shore. 
For a long time, credulous people considered them to be 
the spirits of the uneasy dead. This was a superstitious 
belief, because it rested on no rational evidence. Philo- 
sophy teaches us that these lights are occasioned by an 
inflammable gas, which arises from decayed animal and 
vegetable substances, and takes fire on coming in contact 
with atmospheric air. In this way inductive philosophy 
directs, us to trace all effects to their true causes. 

Now apply this philosophic principle to those supersti- 
tions which are founded on false causes. Let me select 
an example to show the absurdity of believing in any of 
the number. People have supposed that pork, killed in 
the increase of the moon, would swell in boiling ; while 
that killed in her wane, would shrink. This opinion 
probably originated in the following manner. Some per- 
son killed, at different periods of the moon, two hogs 
which had been born and fattened together. That killed 
in her increase swelled in boiling ; while the other, killed 
in her wane, shrunk. He saw no way of accounting for 
the facts, but on the supposition of lunar influence. This 
conclusion was accordingly adopted, and at length became 
an established truth. Now there was no philosophy in 
forming this opinion from a few such facts. More ex- 



9 

periments should have been tried. And their results 
would soon have convinced him that the cause of the 
swelling and shrinking existed in the constitution of the 
animals. He would have discovered that pork of fine and 
solid texture would commonly swell, whenever killed ; 
while that of loose and coarse grain would as generally 
shrink. And his conclusion would have been, that the 
moon had no more to do with his hogs than the Pope of 
Rome. 

Let this philosophic principle be applied to this whole 
class of superstitions, and you will arrive at similar results. 
It certainly boasts of many varieties. There is the pre- 
tended influence of the moon on making soap, grafting 
trees, cutting timber, and mental derangement. Now 
the moon probably exerts no more influence on any of 
these things than the ghost of Bonaparte. Then there is 
the supposed special interposition of Providence, A ca- 
lamity befalls one religious denomination. Opposing sects 
pronounce it a special judgment of Heaven. The same 
thing afterwards happens to themselves ; and they, as 
readily as inconsistently, interpret it to be a special token 
of divine love. For, say they, every child whom God 
loveth he chasteneth. A religious society engages in 
some doubtful undertaking. Their perseverance secures 
success ; and this is represented as proof of the divine 
approbation. The cheating miser might as justly assign 
the same reason for his prosperity. There is likewise the 
miraculous agency of the devil, as exhibited in fortune 
telling, haunted houses, witches, and apparitions. And 
with all these things the devil has no more connexion 
than the sea serpent, To this numerous list you might 
add thousands more, You might call the flames of a 



10 

volcnno proof positive of a material hell. You might at- 
tribute this mild winter to the choice of a southern presi- 
dent. But we have capacities for obtaining the truth. 
Let us not slight these precious gifts of our heavenly 
Father. 

3. Tgnorance of the causes of our dreams has given 
rise to many superstitions. Old divines inform us that 
some of our dreams proceed from ourselves ; others from 
the Deity ; and others again from the devil. They pro- 
bably came to this conclusion in the following manner. 
They knew, from their own experience, that some dreams 
proceeded from themselves; and this was assigned as the 
first cause. They learnt from revelation that God had 
made communications by dreams to some of his favored 
children ; and they inferred that he might do the same to 
oth is ; and this was regarded as the second cause. But 
as bud dreams could not proceed from a good being, they 
were under the necessity of attributing such to a different 
origin. And bein£ firm believers in the heathen notion 
that God divides the government of the world with an 
omnipresent, malignant being, they concluded to give the 
devil his due ; and accordingly fathered upon him all those 
which could not be attributed either to themselves or their 
Maker. Their opinion has been extensively embraced, 
and has occasioned much unhappiness. But it does not 
rest on rational and scriptural evidence, and must there- 
fore be regarded as an ancient superstition. 

Have you satisfactory evidence that God is the author of 
any of your dreams? I readily grant that he can suggest 
to your minds any trains of thought whatever ; for he is 
the omnipotent Ruler of all things material and spiritual. 
I admit that he has spoken to some of his dependent 



11 

children by dreams; for the scriptures give me this infor- 
mation. But you will recollect that such dreams were 
direct revelations for the accomplishment of some divine 
purpose. You will also remember that the volume of 
revelation was long since closed ; and that all which is 
essential to the present and eternal happiness of mankind 
is plainly revealed. There is therefore no necessity for 
any further communications from heaven ; and the gospel 
does not authorise us to expect any. But if God has ap- 
peared to any one in a dream, it is a direct revelation ; 
and as no revelation is of private interpretation, he is bound 
to publish it for general benefit. In such a case, he must 
give us satisfactory evidence that this communication is 
of divine origin. And this he cannot do, for on this sub- 
ject, the bare word of no man can be received in evidence, 
since those who have made such pretensions have even- 
tually discovered their mistake. There is no criterion 
by which to determine this question. And suppose some 
remarkable dreams have occasionally occurred ; suppose 
they have sometimes had the appearance of being fulfilled ; 
what does all this prove ? Nothing at all. For all this 
can be satisfactorily explained on the doctrine of the cal- 
culation of chances, and the principles of mental philoso- 
phy, without resorting for an explanation to the miraculous 
interposition of the Deity. And how great must be the 
vanity and presumption of that person who professes to 
believe that God has actually appeared to him, and really 
addressed him, and made him the organ of divine com- 
munications! 

Have you satisfactory evidence that the devil is the 
author of any of your dreams? I am no where informed 
that he possesses any such power of himself. I am no 



12 

where instructed that he was ever the author of a single 
dream to the children of men. I am no where told that 
God ever employs him in such business. So far as I 
understand the scriptures, I have every reason to believe 
that XJod regulates all the events of this world without his 
assistance or interference. If you say that he causes all 
those dreams that are not fulfilled ; then you admit that 
he has much more connexion with the human family than 
their own Father ; for not pne in a million comes to pass. 
If you say that he is the author of all disagreeable dreams ; 
then how does it happen that these come alike to bad and 
good, and only when they are in some trouble of body, 
mind, or estate 1 And how can you distinguish his dreams 
from those occasioned by other causes ? You have no 
means of making such a distinction. You may indeed 
guess that he is the author of a particular dream ; and 
your neighbor may guess he is not ; and on this question 
the guesses of one person are as valuable as those of ano- 
ther. And does it seem reasonable that a Father of in- 
finite love would employ a malignant being to torment his 
frail children during the defenceless hours of sleep ? Is 
such a belief consistent with the instructions of our Sa- 
viour ? O no. You have no evidence that the devil is 
the author of any of our dreams. The idea is absurd. 
And it is unbecoming the followers of Jesus to harbor an 
opinion so superstitious in itself, so pernicious in its con- 
sequences, and so derogatory to the character of our 
heavenly Father. 

We come then to the true doctrine, that our dreams 
originate from ourselves. Some are influenced by our 
bodily sensations. A person, with a bottle of hot water 
at his feot, dreams of ascending Mount iEtna ; and he 



13 

finds the heat of the ground almost insupportable. Ano- 
ther kicks the bed clothes from his feet, and dreams of 
walking through snow banks, even in the summer season. — 
Some dreams are influenced by the state of our stomach 
and bowels. The hungry prisoner dreams of well fur- 
nished tables, and the pleasures of eating. The glutton 
dreams of a surfeit, and its attendant unpleasant sensa- 
tions. — Some dreams are influenced by our dispositions. 
The person of amiable temper and cheerful spirits is fre- 
quently refreshed with delightful scenes and visions of 
bliss ; while the person of morose, gloomy, irritable, and 
melancholy habits, is generally harassed with those of a 
disagreeable and oppressive character, — Some dreams are 
influenced by the state of our health. Sickness is usually 
attended with those of an unpleasant nature ; while 
health secures those of an opposite description. — Some 
dreams are influenced by our waking thoughts. The 
mathematician solves difficult problems. The poet roves 
in elysian groves. The miser makes good bargains. The 
sensualist riots in the haunts of intemperance and de- 
bauchery. The criminal sees the dungeon or the gallows. 
The awakened sinner smells the flames of hell, or beholds 
the sceptre of pardon. The Christian anticipates heav- 
enly joys. Finally — The occasion of some dreams seems 
as yet inexplicable. We are how T ever under no necessity 
of attributing them to the influence either of good or evil 
spirits. For since we can account for so large a portion 
of them, it is rational to believe that the causes of the 
few unaccountables will be hereafter satisfactorily ex- 
plained. We are safe therefore in believing that all our 
dreams are caused by some principle of our intellectual 
or animal nature. 

2 



14 

But if this be the case, how can we account for the 
apparent fulfilment of some of our dreams? In three 
ways. In the first place, the cause of the dream is some- 
times the cause of its fulfilment. A clergyman dreams 
of preaching a sermon on a particular subject. In a few 
weeks he delivers the discourse. His dream is there- 
fore fulfilled. But his waking thoughts caused the dream, 
for he had meditated on this very subject ; and they also 
caused its fulfilment, for he proceeded to write and deliver 
the result of his meditations. Dreams of this class are 
sometimes fulfilled at the moment. A student presented 
himself at Amherst college for examination. On the night 
previous to the appointed time, he arose in his sleep and 
proceeded to the President's study, who, being up, and 
perceiving the young man to be asleep, examined him in 
the various branches required for admission. He re- 
turned to his bed, and in the morning knew not that he 
had experienced any more than a natural dream. Such 
instances are not uncommon. — In the second place, a 
belief in the supernatural origin of dreams sometimes 
leads to their fulfilment. A person dreams of approach- 
ing sickness. His fears and his imagination hasten on 
the calamity. A general, on the eve of battle, dreamed of 
a defeat. His belief in dreams deprived him of courage, 
and sent a panic through his army. Of course, the en- 
emy conquered. You also recollect the story of the 
German student. He dreamed that he was to die at a cer- 
tain hour on the next day. His friends found him in the 
morning making his will and arranging his affairs. As 
the time drew near, he had every appearance of a person 
near his end. Every argument was used to shake his 
belief in the supernatural origin of his dream, but all to 



15 

no effect At last, the physician contrived to place the 
hands of the clock beyond the specified hour, and by this 
means, saved his life. There are instances on record 
where death has actually ensued in consequence of such 
a belief. It has been produced by the wonderful power 
the mind possesses over the body. And there can be no 
doubt that believers in dreams frequently take the most 
direct measures to hasten on their fulfilment. — Finally. 
The apparent fulfilment of dreams is accidental. The 
dream happens, and the event dreamed of soon follows ; 
but the coincidence is altogether fortuitous, and is ex- 
plained on the principle of the calculation of chances. 
A member of Congress informed me that he frequently 
dreamed of the death of some one of his children, while 
residing at Washington. The whole scene would appear 
before him, the sickness, the death, and the burial ; and 
this too several times the same night, and on successive 
nights. His anxiety for his family caused his dreams. 
Now it would have been nothing strange if a member of 
his family had died. But in this particular instance it 
was not the case. In this way, however, we are always 
dreaming of our absent relatives ; and it would be a 
miracle if a death did not sometimes occur at the time of 
the dream. So on all other subjects. But when one 
event follows the other, the coincidence is accidental, 
and not supernatural. There are occasionally some amu- 
sing cases of this kind. The best I recollect is the fol- 
lowing. A person dreamed three times in one night 
that he must turn to the seventh verse of the fifth chap- 
« ter of Ecclesiastes, and he would find important instruc- 
tion. He arose with the morning light, and opened his 
Bible to the specified passage, and read these words. 



16 

" In the multitude op dreams — there are divers-' 
vanities. " This is indeed important information for us 
all. And if we will take heed to it, and regard all our 
dreams as vanities, we shall be wise. Let us then pay 
no further regard to dreams, than to aim to have them 
refreshing and agreeable, by preserving a pure conscience, 
cheerful spirits, good health, and an empty stomach. 

4. Ignorance of the influence of the imagination on 
the nervous system has given rise to many superstitions. 
I will give you a statement of some facts to establish and 
illustrate this position. My first example shall be given in 
the words of another. " Sometime previous to seventeen 
hundred and eightyfour, a gentleman in the city of Paris, 
by the name of Mesmer, pretended to have discovered a 
universal remedy for all diseases ; and this remedy con- 
sisted in being magnetized under peculiar forms and cir- 
cumstances. This animal magnetism, as he denominated 
it, he affirmed to be a fluid universally diffused, and filling 
all space, being the medium of a reciprocal influence be- 
tween the celestial bodies, the earth, and living beings ; — 
it insinuated itself into the substance of the nerves, upon 
which, therefore, it had a direct operation ; it was capable 
of being communicated from one body to other bodies, 
both animated and inanimate, and that at a considerable 
distance, without the assistance of any intermediate sub- 
stance ; — and it exhibited, in the human body some pro- 
perties analogous to those of the loadstone, especially the 
two poles. M. Mesmer became so celebrated for this 
discovery, and he performed such extraordinary cures, 
attested by the most respectable authorities, that, in seven- 
teen hundred and eightyfour, the French king appointed 
a committee, consisting of four physicians, and five mem- 



17 

bers of the Royal Academy of *Sciences, to investigate 
this matter. Dr Franklin, then the American minister 
at Paris, was one of this committee. The committee, as 
soon as they had examined the whole apparatus employed 
in magnetizing, and taken cognizance of the mysterious 
manoeuvres of Mesmer and Deslon, the latter a pupil and 
colleague of the former, proceeded to notice the symptoms 
of the patients while under the influence of magnetism. 
These were very various in different individuals. Some 
of them were calm and tranquil, and felt nothing ; others 
were affected with coughing and spitting, with pains, 
heats, and perspirations ; and some were agitated and 
tortured with convulsions. These convulsions were ex- 
traordinary in their number, severity, and duration. The 
commissioners saw them, in some instances, continue for 
three hours, when they were accompanied with expecto- 
ration of a viscid phlegm, which was ejected by violent 
efforts, and sometimes streaked with blood ; one young 
man often brought up blood copiously. They had invol* 
untary motions of the limbs, of the whole body, and spasms 
of the throat ; — their eyes wandered in wild motions, they 
uttered piercing shrieks, wept, laughed, and hiccoughed. 
These symptoms were generally preceded or followed by 
languor, rambling, drowsiness, and even apparent insen- 
sibility. It was observed, however, that the least unex- 
pected noise startled them, and increased their agitations 
and convulsions, and the patients appeared to be under 
the entire control of the magnetizer. They sympathized 
in his voice and every gesture. These were the effects 
of magnetism on those patients, as witnessed by the com- 
missioners, and it was their office to investigate the true 
cause of these phenomena. — The commissioners observed 
2* 



18 

that the great majority of those thus actuated were fe- 
males; that they were not generally affected in this man- 
ner until they had been under the operation of'magnetism 
one or two hours ; and that when one became affected, 
the rest were soon seen in the same situation. In order 
to give the magnetizer the fairest opportunity to exhibit 
the power of his magnetism, and at the same time to ob- 
tain the most satisfactory evidence to the public, the com- 
missioners all submitted to be operated upon themselves, 
and sat under the operation two hours and a half, but 
without any sensible effect upon them. The magnetizing 
instruments were then removed to Dr Franklin's house, 
away from public view, parade, and high expectation, and 
fourteen persons were magnetized, all invalids ; nine of 
these experienced nothing; five appeared slightly affected, 
and the commissioners were surprised to iearn that, in 
every instance, the poor and ignorant alone were aflygcted. 
Subsequently to this, eight men and two women were 
magnetized, but without the least effect. At length a 
female servant submitted to the same operation ; and she 
affirmed that she felt a heat in every part where the mag- 
netized finger pointed at her; that she experienced a 
pain in her head, and during a continuance of the opera- 
tion she became faint and swooned. When she had fully 
recovered, they ordered her eyes bandaged, and the ope- 
rator was removed at a distance, when they made her 
believe she was still under the operation, and the effects 
were the same, although no one operated, either near her, 
or at a distance. She could tell the very place wherein 
she -was magnetized ; she felt the same heat, particularly 
in the. back and. loins* and the same pain in her. eyes and 
ears. At the end of one quarter of an hour, a sign was 



19 

made for her to be magnetized, but she felt nothing. On 
the following day, a man and a woman were magnetized 
in a similar manner, and the result was the same. It 
was found that to direct the imagination to those parts, 
where the sensations were to be felt, was all that was ne- 
cessary to produce these wonderful effects. But children 
who had not arrived at sufficient maturity of age to be 
excited by these imposing forms, experienced nothing 
from the operation. The gentlemen of the magnetizing 
power, Mesmer and Deslon, asserted that they could 
magnetize a tree, and every person approaching the tree 
in a given time would be magnetized, and either fall in a 
swoon, or in convulsions, provided the magnetizer was 
permitted to stand at a distance and direct his look and 
his cane towards the tree. Accordingly an apricot tree 
was selected in Dr Franklin's garden at Vassy, for the 
experiment ; and ML Deslon came and magnetized the 
tree while the patient was retained in the house. The 
patient was then brought out with a bandage'-over his 
eyes, and successively led to four trees, which were not 
magnetized, and was directed to embrace each tree two 
minutes, while M. Deslon at a distance, stood pointing 
his cane to the tree actually magnetized. At the first 
tr.ee, which stood about twentyseven feet from the mag- 
netized tree, the patient sweat profusely, coughed, ex- 
pectorated, and said he felt a pain in his head. At the 
second tree, now thirty feet from the magnetized tree, he 
found himself giddy, attended with headache as before. 
At the third tree, his giddiness and headache were much 
increased, and he said he believed he was approaching 
the magnetized tree, although he was- still twentyeight 
feet from it. At length when brought to the fourth tree. 



20 

not magnetized, and at the distance of twenty four feet 
from that which was, the young man fell down in a state 
of perfect insensibility ; his limbs became rigid, and he 
was carried to a grass plot, where M. Deslon went to his 
assistance and recovered him ; and yet, in no instance, 
had he approached within a less distance than twentyfour 
feet of the magnetized tree. — A similar experiment was 
soon afterward made on two poor females, at Dr Frank- 
lin's house. These women were separated ; three of the 
commissioners remained with one of them in one cham* 
ber, and two of them with the other, in an adjoining 
chamber. The first had a bandage over her eyes, and 
was then made to believe, that M. Deslon came in and 
commenced magnetizing her, although he never entered 
the room. In three minutes the woman began to shiver ; 
she felt, in succession, a pain in her head, and in her 
arms, and a pricking in her hands ; she became stiff, 
struck her hands together, got up and stamped, etc., but 
nothing had been done to her. The woman in the ad- 
joining chamber was requested to take her seat by the 
door, which was shut, with her sight at liberty, and was 
then made to believe that M. Deslon would magnetize 
the door on the opposite side, while the commissioners 
would wait to witness the result. She had scarcely been 
seated a minute before she began to shiver, her breathing 
soon became hurried ; she stretched out her arms behind 
her back, writhing them strongly, and bending her body 
forwards ; a general tremor of the whole body came on ; 
the chattering of her teeth was so loud as to be heard out 
of the room ; and she bit her hand so as to leave the marks 
of her teeth in it. ; but M. Deslon was not near the door, 
nor in either chamber ; nor was either of the women 
touched, not even their pulse examined.'' 



2i 

You notice that these effects were produced solely by 
the imagination. Those who believed in the efficacy of 
magnetism, and those only, were affected by the real or 
pretended experiments. And no influence could be ex- 
erted on any persons, after the commissioners had ex- 
plained the cause of such effects. These facts exhibit 
very satisfactorily the power which the mind possesses 
over the body. A few more examples of a similar char- 
acter may now be adduced. In a poor house in Haerlem, 
a girl fell into a convulsive disorder,, which returned ia 
regular paroxysms. On the next day another was taken ;. 
and so on, until all the boys and girls were affected in the 
same manner. No good was effected by any medical 
prescriptions. At length, Dr Boerhaave ordered several 
portable furnaces to be placed in the chamber. These 
were filled with burning coals. Over them were laid 
some crooked irons. The doctor then gravely commanded 
his attendants to burn the arm of the first child who 
should be seized in a fit, with the hot irons, even to the 
bone. This remedy proved efficacious. Not a case of 
the kind again occurred. Their fears were more power- 
ful than their imagination.— In Chelmsford, a man had 
six children. One of them was afflicted with the St Vi- 
tus's dance. All the others caught the disorder by imi- 
tation and imagination. Nothing could relieve them from 
the malady. One day the father brought in a log and an 
axe, and solemnly declared he would take off the head of 
the first one who should exhibit any more gestures, except 
the one first taken. This declaration effectually cured 
the five. Their fears produced a deliverance from the 
nervous agitation. — In one of the Shetlands, a disorder 
prevailed among the women at church. When one was 



22 

taken, she would scream aloud. Others would immedi- 
ately follow her example. The religious exercises were 
frequently and seriously disturbed. At communion sea- 
sons, fifty or sixty would be carried out into the church 
yard. There they would roar and struggle violently for 
five or ten minutes. They would then become calm, and 
know not what had happened. One day a rough church 
officer threw a woman, who was often affected, into a 
ditch of water. She was soon cured of her devil. And 
the fear of a ducking prevented the recurrence of the dis- 
order in any others. These facts illustrate the influence 
of the imagination on the nervous system. More might 
be added did my limits permit. But sufficient have been 
given to enable you to explain many wonderful occur- 
rences. 

Now all those superstitions, which have arisen from a 
belief in the miraculous interference of God, or the devil, 
are satisfactorily explained on these principles. Take 
first the whole class of supposed miraculous cures ; such 
as are said to have taken place at the tombs of catholic 
saints ; on the touch of kings; under the powerless pre- 
scriptions of quacks ; and by the prayers of the pious. 
Many such are on record, and their number is gradually 
increasing. Some of the cases are too well authenticated 
to be doubted. Many people have believed them to be 
real miracles. But all such occurrences are clearly and 
satisfactorily explained on the principles advanced re- 
specting the imagination.— Take next the wonderful 
convulsions, contortions, and agitations of body which 
have occurred in times of religious excitement. Such 
things have actually existed among several different de- 
nominations ; among the Anabaptists, Quakers, French 



23 

Prophets, Methodists, and others. Many people supposed 
they were occasioned by the miraculous operation of the 
holy spirit. But they are now satisfactorily accounted 
for on the influence which the imagination possesses over 
the nervous system. Finally, take those occurrences 
which have been attributed to satanic influence ; such 
as devilish visions, haunted houses, and witches. Some 
singular facts are recorded concerning these things. 
People have believed they were caused by the miraculous 
powers of the devil. But the subject is now better under- 
stood. There is no evidence to believe there ever was 
any such creature as a witch. All things relating to 
supposed witchcraft are accounted for on natural princi- 
ples. The influence of the imagination explains the 
whole business. 

[Those who would investigate this subject more thor- 
oughly are advised to read a little book lately published 
at Andover, with this title : " Essay upon the influence 
of the imagination on the nervous system, contributing 
to a false hope in religion. By Rev. Grant Powars."] 

5. Ignorance of mental philosophy has given rise to 
many superstitions. You know that many persons have 
believed in the real, visible appearance of visions, ghosts, 
spirits, angels, and apparitions. Now these things are 
clearly and satisfactorily explained on the established 
principles of mental philosophy. And from this source 
we learn that they actually exist in the mind, in the same 
manner as other ideas and images ; and no where else, 
except in those instances recorded in scripture. They 
are caused by some mental operation or bodily disorder ; 
and not by supernatural agency. My limits will not per- 
mit me to enter into a full explanation of the various 



24 

causes of their existence. I will therefore give a few 
examples, and offer such remarks as seem necessary to 
give a proper understanding of the subject. My first ex- 
ample is from the experience of one Nicolai, an intelligent 
bookseller of Berlin, who knew how to account for the 
appearance of his apparitions. Such extracts as are ne- 
cessary to my purpose I will give in his own language. 

" In the first two months of the year seventeen hundred 
and ninety one, I was much affected in my mind by several 
incidents of a very disagreeable nature; and on the 
iwentyfourth of February, a circumstance occurred which 
irritated me extremely. At" ten o'clock in the forenoon, 
my wife and another person came to .console me ; I was 
in a violent perturbation of mind, owing to a series of 
incidents which had altogether wounded my moral feel- 
ings, and from which T saw no possibility of relief ; when 
suddenly I observed at the distance of ten paces from me, 
a figure ; the figure of a deceased person. I pointed at 
it, and asked my wife if she did not see it. She saw 
nothing; -but being much alarmed, endeavored to com- 
pose me, and sent for the physician. The figure remained 
some seven or eight minutes, and at length I became a 
little more calm ; and as I was extremely exhausted, I 
soon afterwards fell into a troubled kind of slumber, which 
lasted for half an hour. The vision was ascribed to the 
great agitation of mind in which I had been, and it was 
supposed I should have nothing more to apprehend from 
that cause ; but the violent affection had put my nerves 
into some unnatural state ;' from this arose further con- 
sequences which require a more detailed description — .In 
the afternoon, a little after four o'clock, the figure which 
I had seen in the morning again appeared. I was alone 



25 

when this happened ; a circumstance, which, as may 
easily be conceived, could not be very agreeable. I went 
therefore to the apartment of my wife, to whom I related 
it. But thither also the figure pursued me. Sometimes 
it was present, sometimes it vanished, but it was always 
the same standing figure. A little after six o'clock seve- 
ral stalking figures also appeared ; but they had no con- 
nexion with the standing figure.— -The figure of the de- 
ceased person never appeared to me after the first dreadful 
day ; but several other figures showed themselves after- 
wards very distinctly ; sometimes such as I knew, mostly 
however, of persons I did not know, and amongst those 
known to me, were the semblance of both living and de- 
ceased persons, but mostly the former ; and I made the 
observation, that acquaintance with whom I daily con- 
versed never appeared to me as phantasms ; it was always 
such as were at a distance. — These figures appeared to 
me at all times, and under the: most different circumstan- 
ces, equally distinct and clear. Whether I was alone or 
in company, by broad daylight equally as in the night 
time, in my own house as well as in my neighbors' ; yet 
when I was at another person's house, they were less fre- 
quent, and when I walked the public street they very 
seldom appeared. When I shut my eyes, sometimes the- 
figures disappeared, sometimes they remained even after 
I closed them. If they vanished in the former case, on 
opening my eyes again, nearly the same figures appeared 
which I had seen before. — For the most part I saw human 
figures of both sexes ; they commonly passed to and fro 
as if they had no connexion with each other, like people 
at a fair, where all is bustle ; sometimes they appeared to 
have business with each other. Once or twice I saw 
3 



26 

amongst them persons on horseback, and dogs and birds ; 
these figures all appeared to me in their natural size, as 
distinctly as if they had existed in real life, with the seve- 
ral tints on the uncovered parts of the body, and with all 
the different kinds and colors of clothes. But I think, 
however, that the colors were somewhat paler than they 
were in nature. — On the whole, the longer I continued 
in this state, the more did the phantasms increase, and the 
apparitions became more frequent. About four weeks 
afterward, I began to hear them speak ; sometimes the 
phantasms spoke with one another ; but for the most part 
they addressed themselves to me ; these speeches were 
in general short, and never contained anything disagree- 
able. Intelligent and respected friends often appeared tp 
me, who endeavored to console me in my grief, which 
still left deep traces on my mind. This speaking I heard 
most frequently when I was alone ; though I sometimes 
heard it in company, intermingled with the conversation 
of real persons ; frequently in single phrases only, but 
sometimes even in connected discourse. — Though at this 
time I enjoyed rather a good state of health both in body 
and mind, and had become so very familiar with these 
phantasms, that at last they did not excite the least disa- 
greeable emotion, but on the contrary afforded me fre- 
quent subjects for amusement and mirth; yet as the dis- 
order sensibly increased, and the figures appeared to me 
for whole days together, and even during the night, if I 
happened to awake, I had recourse to several medicines. 
Had I not been able to distinguish phantasms from phe- 
nomena, I must have been insane. Had I been fanatic 
or superstitious, I should have been terrified at my own 
phantasms, and probably might have been seized with 



27 

some alarming disorder. Had I been attached to the 
marvellous, I should have sought to magnify my own im- 
portance, by asserting that I had seen spirits ; and who 
could have disputed the facts with me ? The year seven- 
teen hundred and ninetyone would perhaps have been the 
time to have given importance to these apparitions. In 
this case, however, the advantage of sound philosophy 
and deliberate observation may be seen. Both prevented 
me from becoming either a lunatic or an enthusiast ; for 
with nerves so strongly excited, and blood so quick in 
circulation, either misfortune might have easily befallen 
me. But I considered the phantasms that hovered around 
me as what they really were, namely, the effects of dis- 
ease ; and made them subservient to my observations, 
because I consider observation and reflection as the basis 
of all rational philosophy." 

Such is an abridged account of the apparitions of this 
philosopher. From these we obtain data for the explana- 
tion of others of a similar character. Let us then bring 
to this test some of those which were believed by the 
persons to whom they happened to be supernatural oc- 
currences. My first example of this kind shall be taken 
from the life of Col. Gardner, in the words of his wor- 
thy biographer. u The Colonel . had spent the evening 
in* some gay company, and had an unhappy assignation 
with a married woman, whom he was to attend exactly at 
twelve. The company broke up about eleven, and not 
judging it convenient to anticipate the time appointed, 
he went into his chamber to kill the tedious hour, per- 
haps w 7 ith some amusing book, or some other way. But 
it very accidentally happened that he took up a religious 
book, which his good mother or aunt had, without his 



28 

knowledge slipped into his portmanteau. It was called, 
if I remember the title exactly, the Christian Soldier, or 
Heaven Taken by Storm ; and it was written by Mr 
Thomas Watson. Guessing by the title of it, that he 
would find some phrases of his own profession spiritual- 
ized in a manner, which he thought might afford him 
some diversion, he resolved to dip into it ; but he took no 
serious notice of anything it had in it, and yet, while 
this book was in his hand, an impression was made upon 
his mind, which drew after it a train of the most impor- 
tant and happy consequences. He thought he saw an 
unusual blaze of light fall upon the book while he was 
reading, which he at first imagined might happen by some 
accident in the candle; but lifting up his eyes, he appre- 
hended, to his extreme amazement, that there was before 
him, as it were, suspended in the air, a visible representa- 
tion of the Lord Jesus Christ upon the cross, surround- 
ed on all sides with a glory ; and was impressed, as if a 
voice, or something equivalent to a voice, had come to 
him to this effect. O sinner ! did I suffer this for thee, 
and are these thy returns 1 Struck with so amazing a 
phenomenon as this, there remained hardly any life in 
him ; so that he sunk down into his arm chair, in which 
he sat and continued, he knew not how long insensible." 
Now the Colonel would have us believe this vision to 
be a miraculous interposition of providence for his con* 
version. This he firmly believed, and his belief produced 
a happy reformation of character. But the whole affair 
admits of an easy explanation on the principles of men- 
tal philosophy. The Colonel had fallen from his horse a 
few days before, and probably injured his head. He w T as 
preparing for the commission of a heinous sin j and this too 



29 

on the Christian sabbath. His conscience must have been 
exceedingly uneasy under his accumulated burden of in- 
iquity. This book had probably awakened a train of 
thought, which brought forcibly to mind his early reli- 
gious instruction, the anxiety of his friends for his re- 
formation, some of the pulpit exhortations he had heard, 
and his base ingratitude and atrocious wickedness. All 
these circumstances operating together, produced this 
mental apparition — this vision which really existed in his 
own mind, and no where else ; and which was directed 
by an overruling providence to his present and eternal 
salvation. 

As an offset to this, I will relate the vision of lord Her- 
bert. This gentleman had written a book against Christ- 
ianity. He was doubting about the propriety of publish- 
ing the work. I will proceed in his own words. " Be- 
ing thus doubtful in my chamber one fair day in the sum- 
mer, my casement being thrown open towards the south, 
I took my book in my hand, and, kneeling devoutly on 
my knees, devoutly said these words. O thou eternal 
God, author of the light which now shines upon me, and 
giver of all inward illuminations, I do beseech thee, of 
thy infinite goodness, to pardon a greater request than a 
sinner ought to make ; I am not satisfied enough whether 
I shall publish this book ; if it be for thy glory, 1 beseech 
thee give me some sign from heaven ; if not, I shall 
suppress it. I had no sooner spoken these words, but a 
loud, though gentle voice came from the heavens, for it 
was like nothing on earth, which did so comfort and 
cheer me, that I took my petition as, granted, and that I 
had the sign demanded, whereupon also I resolved to 
print my book. This, how strange soever it may seem, 
3* 



30 

I protest before the eternal God is true, neither am I any 
way superstitiously deceived herein, since I did not only 
clearly hear the voice, but in the serenest sky that ever I 
saw, being without all cloud, did to my thinking see the 
place from whence it came." 

From this relation, yo« perceive that his lordship is 
guilty of a most glaring inconsistency. He writes a book 
to prove that there can be no such things as miracles ; 
and then asks us to believe that a special miracle was 
wrought to encourage him to proceed in its publication. 
Still his sincerity is not to be doubted. His firm belief 
in the reality of the noise cannot be questioned. And 
his word is worth as much in evidence on this subject as 
that of Col. Gardner. But we know that God would not 
work one miracle for the conversion of a sinner, and ano- 
ther for the destruction of Christianity. The truth is, 
there was nothing miraculous in either case ; and nothing 
*but what admits of easy explanation on perfectly rational 
principles. There can be no doubt but the noise existed 
in the mind of his lordship, and no where else. And it 
was probably caused by his anxiety on the subject, his 
conscious integrity, his confidence in the truth of his 
cause, and other concurring circumstances. Both visions 
are satisfactorily explained on the principles of mental 
'philosophy; and both relaters are permitted to retain 
their reputation for honesty and integrity. 

On the same principles, I think the visions and appa- 
ritions of Swedenborg admit of a perfectly satisfactory 
explanation. His account of their first appearance con- 
firms this opinion. You shall have it in his own words. 
" I dined very late at my lodgings at London, and ate 
with great appetite, till, at the close of my repast, I per- 



31 

ceived a kind of mist about my eyes, and the floor of my 
chamber was covered with hideous reptiles. They .soon 
disappeared, the darkness was dissipated, and I saw 
clearly, in the midst of a brilliant light, a man seated in 
the corner of my chamber, who said to me in a terrible 
voice, eat not so much. At ttiQge words my sight became 
obscured ; afterwards it became clear by degrees, and I 
found myself alone. The night following, the same man, 
radiant with light, appeared to me and said, — I am God 
the Lord, creator and redeemer ; I have chosen you to 
unfold to men the internal and spiritual sense of the sa- 
cred writings, and will dictate to you what you ought to 
write. At that time I was not terrified ; and the light, 
although very brilliant, * made no unpleasant impression 
upon my eyes. The Lord was clothed in purple, and the 
vision lasted a quarter of an hour. The same night the 
eyes of my internal man were opened, and fitted to see 
things in heaven, in the world of spirits, and in hell, in 
which places I found many persons of my acquaintance, 
some of them long since dead, and others lately deceased:" 
In another place he observes, — " I have conversed with 
apostles, departed popes, emperors, and kings ; with the 
late reformers of the church, Luther, Calvin, and Me- 
lancthon, and with others from different, countries." 

The apparitions of Swedenborg were much more nu- 
merous, and of much longer continuance, than those of 
Nicolai, but of a similar character. They wereprobably 
caused by his former studies, and habits, and pursuits. 
They bear internal marks of earthly origin, although he 
firmly believed they were from heaven. When examined 
by the light of the gospel and principles of mental phi- 
losophy, they appear to me to be nothing more than the 
visions and fancies of a disordered imagination. 



32 

My limits will not permit me to adduce any more ex* - 
nmples. What I have said will be sufficient to enable 
you to offer a satisfactory explanation of all trances, vis- 
ions, spectres, ghosts, angels, and apparitions. These 
things exist only in the minds of those who pretend to 
have experienced or seen them. They are not occasioned 
by supernatural agency, but by some mental or bodily 
cause. Those who relate them are honest and sincere, 
and firmly believe in their reality and divine origin. Such 
u belief has existed through ignorance of mental philoso- 
phy. 

[Those who would examine this subject more thor- 
oughly will find it fully investigated in a work lately pub- 
lished at Edinburgh, with the following title : " Sketches 
of the philosophy of apparitions ; or, an attempt to trace 
such illusions to their physical causes. By Samuel Hib- 
bert.] 

6. Ignorance of true religion has given rise to most of 
the prevailing superstitions. Christ Jesus teaches us that 
our heavenly Father regulates the minutest events of this 
world ; and that He alone is the supreme Ruler of the 
universe. Our experience and observation must con- 
vince us that this infinite work is accomplished by regu- 
lar laws ; and not by the intervention of miracles, or the 
instrumentality of evil spirits. Now these fundamental 
truths are directly opposed to the whole mass of popular 
superstitions. 

Perhaps you believe in signs. If so, let me select an 
example to show the impiety of your belief. You say ? 
for instance, that the howling of a dog under a window 
betokens death to some member of the family. How 
does the animal obtain this foreknowledge, or who sends 



33 

him on this solemn errand ? If you say his appearance 
at the house is accidental, then you would have us trust 
to chance for information on the most important subject 
This is the height of folly. If you say his knowledge of 
the approaching event is intuitive, then you would have us 
admit that the irrational brute knows more than his intelli- 
gent master. This is the height of absurdity. If you say 
he is sent by the devil, then you would have us allow that 
the enemy of mankind is more attentive to their welfare 
than their heavenly Father ; for it certainly indicates the 
greatest kindness to notify us of our approaching disso- 
lution. This is the height of impiety. If you say he is 
sent by God, then how do you prove the truth of your 
assertion 1 Does revelation give you this information 1 
No, nothing of the kind is taught in the Bible. Do the 
events follow the supposed sign with such undevhting 
regularity as to warrant a general conclusion ? By po 
means. The sign is not followed by death once in a 
hundred times. And surely you would not accuse file 
omniscient and merciful Jehovah either of ignorance of 
future events, or of trifling with the feelings of his de- 
pendent children. Your assertion therefore is not sup- 
ported by a particle of evidence ; and these are the only 
sources from which proof can be obtained. Consequently^ 
your belief in signs is superstitious, because ii is retained 
contrary to rational evidence. It is also unscriptural, be- 
cause it contradicts the instructions of the gospel. And 
it is pernicious, because it turns your attention from God 
to fate and chance and devils. If then you believe that 
the great mass of pretended signs is designed to give us 
information of approaching events, I wish you to answer 
one question for your own, improvement. From what 



34 

source does this foreknowledge originate ? What being 
causes the signs 1 

Perhaps you believe in Jucky and unlucky days. If 
so, let me select an example to show the impiety of your 
belief. You say, for instance, that Friday is an unlucky 
day. And why so ? Does God permit the devil to rule 
the world on this day 1 This you cannot believe. For 
reason teaches you that a being of unchangeable goodness 
could give no such permission. And the Bible informs 
you that God never parts with the reins of his government. 
Does he employ wicked spirits to torment his children 
and frustrate their designs on this day 1 This you cannot 
believe. Fqr reason teaches you that an infinite Father 
could not be guilty of such cruelty. And the Bible in- 
forms you that he loves all the children of his creation, 
anchthat his tender mercies are over all the works of his 
Lands. Does God himself make this day more unpropi- 
tious to human affairs than others ? This you cannot 
believe. For facts must convince you that no more dis- 
asters occur on this day than on any other. And Paul 
instructs you that all days are alike ; and that God rules 
the universe every day with infinite wisdom and benevo- 
lence. What then makes this an unlucky day ? You 
can assign no good reason. Your belief, therefore, that 
one day is better than another, or more unpropitious than 
another, is both unscriptural and irrational. Whence 
then came such an opinion 1 From heathenism. The 
heathen were much influ2nced by this superstition ; and 
when converted to Christianity, they incorporated this 
with other absurdities into their religious belief. Because 
our Saviour was crucified on Friday, they placed this 
at the head of their unlucky days, Why they did so, I 



35 

cannot conceive. For the death of Christ was absolutely 
necessary to establish the truth of his religion. And the 
day which contributed most effectually to its establishment 
was the most lucky day this world ever experienced ; as 
all must admit who will be at the trouble to compare the 
present state of heathen and christian nations. And for 
this reason, Friday should be regarded as the most pro- 
pitious day. But the heathen converts did not consider 
this circumstance. They also pronounced Sunday, the 
day of his resurrection, to be the most fortunate. Later 
Christians have sometimes thought differently. Even the 
distinguished Hale has somewhere remarked that he never 
knew any undertaking prosper which was commenced on 
the sabbath. And the early laws of Connecticut prohib- 
ited any vessel from either leaving a port, or entering a 
port, or passing by a village on Sunday. But such pro- 
hibitions are now contrary to the wishes of seamen. You 
frequently meet with dissipated, unbelieving sailors, who 
could not be induced to put to sea on Friday on any con- 
sideration ; but who would rather labor seven successive 
nights than not sail on the sabbath. It is rather singular 
that infidels should be so afraid of the day of our Saviour's 
crucifixion, and so fond of that of his resurrection. Such 
inconsistency however is not uncommon. Those who 
make the greatest pretensions to liberality are sometimes 
the most bigoted. Those who rail most at the credulity 
of others are frequently the most superstitious. Those 
who lay the greatest claims to bravery are commonly the 
most arrant cowards. Voltaire could ridicule religion 
in fair weather ; but the moment a thunder cloud ap- 
peared, he was thrown into the greatest consternation, 
and must have a priest to pray during its continuance for 



36 

his preservation. While in health, he could sneer at the 
most sacred things; bat the instant death approached, 
he was overwhelmed with agony, recanted his infidelity, 
and died in the bosom of the mother church. — If then 
we would avoid the influence of this heathen superstition, 
we must regard actions rather than days. If our business 
is proper, we have nothing to fear from the day on which 
it was commenced. And if we feel that God is our Fa- 
ther, we shall not be prevented, by any belief in lucky 
and unlucky days, from doing our duty on every day, and 
enjoying peace and happiness on all days. 

Perhaps you believe in witchcraft. If so, let me show 
the superstition of your belief. Your belief implies two 
things. First, that the devil possesses miraculous powers ; 
and second, that he can communicate these powers to 
human beings. Now where do you learn that he can 
work miracles 1 Is he self-existent ? This is absurd. 
If he is not, then he must depend on the Creator for his 
being, his preservation, and all his faculties. And where 
do you learn that God has endowed him with miraculous 
powers ? In the book of revelation ? No. Nothing of 
the kind is there recorded. Can you support the position 
by an appeal to facts ? You can relate witch stories. 
And what do these prove ? That those who believe them 
are exceedingly superstitious. They were caused by the 
influence of the imagination in connexion with a belief 
in their possibility and reality. And these are no evidence 
at all in the case. So that the opinion is not supported 
either by reason, or facts, or scripture. But this is not 
all. Once admit that the devil can work miracles, and 
you destroy all foundation for belief in revelation. For 
how can you tell whether any particular miracle be from 



37 

God or the devil ? And if the devil can convert himself 
into an angel of light, how can you prove that he is not 
the author of Christianity ? You see that such an ad- 
mission would strike a death blow to all belief in divine 
communications. Well then, if his satanic excellence 
does not possess miraculous powers, he cannot impart 
them to others. And consequently there can never exist 
such a thing as a witch ; that is, a woman endowed by 
the devil with a knowledge of distant and future events, 
and the power of working miracles. A belief in witch- 
craft is accordingly a superstition. And as the pure light 
of the gospel prevails, it vanishes from the world. The 
pure light of the gospel I say. For mere intellectual cul- 
tivation is not sufficient. Who were ever better educated 
than the ancient Grecians and Romans? And who were 
ever more influenced by a belief in signs, and omens, and 
spectres, and witches ? Read the younger Pliny's account 
of the haunted house and supernatural dreams. False 
views of the gospel will not effect the object. For who 
ever had more to do with the devil than many protestant 
Christians ? Read, especially, the writings of Luther. 
For him to have an encounter with the old serpent in a 
bodily form was the most common thing in the world. 
The pure instructions of Jesus will destroy satan and all 
his works. Be ye learned or ignorant, if ye believe that 
your heavenly Father regulates all the events of this 
world, you will have no fears of witches or devils. 

But perhaps you ask how the subject of witchcraft came 
to be introduced into the Bible ? If there cannot be any 
such beings as witches, why did Moses forbid a witch to 
live ? The Jews knew nothing of divination until their 
connexion with heathen nations. Among them thejr 
4 



38 

found a class of necromancers and soothsayers, who pre- 
tended to foretell future events and raise the dead. The 
profession was taken up by some of the favored people. 
And by means of one deceptive art and another, and es- 
pecially by means of ventriloquism, they succeeded in 
deceiving many, and turning them from the living God 
to such lying vanities. Of this class was the famous 
witch of Endor. Saul had ordered all such characters to 
be destroyed. Finding himself forsaken by Jehovah, he 
resolved to consult this fortune-teller. He attempted to 
disguise himself; and accordingly she pretended not to 
know him. But this was mere pretence. For he was a 
head taller than any other person ; and he promised her 
security in the royal manner. In order to convince him 
of her miraculous powers, she pretended that some spirits 
had informed her who he was. This device completely 
succeeded with the frightened, depressed king. She 
then made him believe her conversation was carried on 
with the prophet, which was easily effected by means of 
ventriloquism. Her prediction was founded on such evi- 
dence as she possessed, and proved to be well founded. 
A more full explanation of the whole affair may be found 
in some of the late publications. And now what were 
the crimes for which this class of imposters were con- 
demned to death. They were threo* First, they denied 
the overruling providence of Jehovah. Second, they in- 
troduced other deities. And third, they seduced the 
people from the service of the one only living and true God. 
The very law of -Moses goes oa the supposition that no 
being but Jehovah could either foretell future events or 
work miracles. And if I pretend that the devil possesses 
miraculous powers, and can communicate these powers 



39 

to human beings, I am guilty of precisely the same crimes 
for which the ancient witches were condemned to death. 
Perhaps you believe in modern miracles. If so, let me 
show the superstition of your belief. In the first place, 
Jesus gave no intimation that miracles should continue 
after the establishment of Christianity. He promised to 
be with his apostles even unto the end of that age. He 
declared that all who believed their instructions should 
also have power to cast out devils, heal diseases, speak 
with new tongues and withstand any deadly thing. But 
his promise did not extend beyond the immediate converts 
of the apostles. And we have no satisfactory evidence 
that miracles were wrought by any but these ; while we 
have abundant testimony that our Saviour's promise was 
literally fulfilled. — In the second place, there was no ne- 
cessity for miracles after the establishment of Christianity, 
They were first wrought by Almighty God to confirm the 
mission of his well beloved Son ; to prove to the world 
that he was sent by the universal Father to be the Saviour 
of the human family. They were continued to enable 
the apostles and their converts to propagate the new reli- 
gion among all nations. When these two objects were 
accomplished, there was no further necessity for miracu- 
lous interposition. For a history of the divine revelation 
was committed to writing, and translated into the pre- 
vailing languages of the civilized world. And if any one 
would not be convinced of its divine origin by the mass 
of evidence with which it was accompanied, neither 
would he believe, though one should rise from the dead. — 
In the third place, the purposes for which modern mira- 
cles are said to have been wrought are not worthy the 
interposition of the Deity. Opposing sects of Christians 



40 

have pretended that miracles have been wrought to es- 
tablish the truth of their peculiar views of the gospeL 
This is impossible ; for no sect can claim the whole truth ; 
and the points of difference could not be true in two dif- 
fering sects. Besides, a being of infinite wisdom would 
not give a revelation so imperfect or obscure as ta endan- 
ger the happiness of any honest inquirer. Neither would 
he give one so powerless in evidence or efficacy as to re- 
quire new miracles for the conversion of unbelievers. To 
confirm and establish Christianity was indeed an object 
worthy his miraculous interposition ; as all must admit 
who will compare our elevated station with the mental 
and moral degradation of all heathen nations. — In the 
fourth place, pretended modern miracles admit of easy 
explanation on natural principles. Diseases have been 
suddenly healed ; but imagination effected the cure. 
Religious excitements have existed among ail denomina- 
tions ; but they have been produced by human exertions 
and concurring circumstances. Visions, ghosts, and ap- 
paritions have been seen ; but they existed only in the 
minds of the observers ; and were caused by some mental 
or bodily operation. Nothing of this kind can be said 
of the miracles of Jesus. His cannot be accounted for 
on any natural principles ; but must have been caused by 
divine miraculous agency.— Finally, modern miracles are 
not supported by satisfactory evidence. They have been 
mostly wrought in secret. No witnesses can be produced 
but the most interested. This was not the case with 
those of our Saviour. They were performed openly ; and 
in the presence of friends and enemies. They could not 
be deceptions; for the resurrection of a dead person 
could be tested by the evidence of the senses. The re- 



41 

mark of the late lamented Judge Howe may be appropri- 
ately introduced in this connexion. He had studied the 
evidences of Christianity most thoroughly and impartially ; 
and a firm belief in its divine origin was the result. He 
observed that no jury could be found, w r ho would give a 
verdict against the truth of Christianity, if the evidences 
on both sidss could be fairly presented before them, and 
they were governed in forming their opinion by the com- 
mon rules of belief. The truth of this observation is 
confirmed by the fact that candid inquirers after truth 
have uniformly risen from an examination of the evidences 
of Christianity, believers in its divine origin. Now no- 
thing of the kind can be said of modern miracles. No 
jury could be obtained of disinterested persons who would 
give a verdict in their favor. And therefore we have no 
satisfactory evidence to believe in their reality. Our 
safest course then is to admit the conclusion of eminent 
divines of different denominations, that miracles ceased 
with the first converts of the apostles. 

Perhaps you believe in the divine inspiration of some 
one of the pretended prophets or christs. You know 
that many such have appeared in different ages of the 
church. Even now, we have a man in our own country, 
who declares that he is the very Christ ; and pretends that 
he has come to judge the world. And strange as it may 
seem to us, he is attended by some respectable people 
who worship him as God. Some of these fanatics have 
obtained many converts ; and there are various religious 
parties who still adhere to their teachings. If you are a 
believer in the divine mission of any one of this class, on 
what evidence is your faith founded ? Certainly not on 
the gospel. For Jesus gives you no reason to expect any 
4* 



42 

further revelation from heaven. Nay, he expressly for- 
bids the indulgence of any such expectation. He plainly 
informs you that false Christs and false prophets would 
appear and deceive many. He solemnly cautions you 
not to be led astray by their devices and pretensions. 
And he has given you no authority to expect his second 
appearance until the grand consummation of all things ; 
so that your belief must be unscriptural. — Do you found 
your belief on the bare word of a pretended messenger 
from heaven 1 This you cannot rationally do. For the 
word of one such person is as valuable as that of another. 
The honesty and sincerity of one are no more to be 
doubted than those of another. Several have appeared 
and made pretensions to a divine commission. Now the 
word of all cannot be received. For they all differ from 
each other in their instructions. They all promulgate a 
different system of faith and practice. So that you can 
found no belief on the bare word of a fanatic. — Do you 
rely on the state of feeling produced by a reception of 
the speculations of the pretended prophet ? This you 
cannot rationally do. For every class of religionists con- 
fidently appeal to their feelings, in proof of the truth of 
their peculiar sentiments. This is done by the Jew, the 
Hindoo, the Mahometan, the Catholic, the Calvinist, the 
Methodist, the Universalist. And why are not the feel- 
ings of one man as good evidence in this case as those of 
another. They are. And if you admit this, you destroy 
this ground of belief. For all religions cannot be true. 
But such is human mature that persons of any sentiments 
can eventually bring their feelings to coincide with their 
belief. — Do you found your belief on the internal evidence 
of the writings of any pretended prophet ? Let us look 



43 

to this species of proof. Take for instance the books of 
Swedenborg, since they may be readily examined. So 
far as his instructions coincide with the gospel, all is well ; 
but this does not prove a new revelation. Where they 
extend beyond the teachings of scripture, some of them 
appear to me to be rational, some plausible, some ridicu- 
lous, some absurd, and some blasphemous. Where they 
contradict the precepts of the Bible, they appear to me 
to lead to the most dangerous results. He tells us that 
about one seventh part of the Old Testament, and more 
than one half of the New, are not the word of God. He 
allows us to keep concubines, and to put away our wives 
for trifling causes. He says many things on the connexion 
of the sexes which delicacy forbids me to mention, but 
which may be seen in hi3 treatise on conjugial and scor- 
tatory love. Now this circumstance destroys all the 
proof arising from internal evidence. For surely God 
would not commission his son to reveal one system of 
practical truths, and another person to abolish them for 
the gratification of sensual lusts and appetites. So that 
the internal evidence of his writings is far from convin- 
cing me of their divine origin. And the same remarks 
are equally applicable to every system which has appeared 
since the completion of the New Testament. Let us 
then adhere to the rock of ages, Depart from Jesus, and 
follow any other guide, either nature, reason, pretended 
reformer, false prophet, or antichrist, and you but wander 
in midnight darkness. 

III. What are some of the pernicious effects of popu- 
lar superstitions? * 

1 . They have caused a great waste of time. Look at the 
practices of heathen nations. Their religious ceremonies 



44 

are altogether superstitious. And consequently, all the 
time devoted to false gods must be considered as wasted. 
—Take a survey also of Catholic countries. During the 
dark ages, their priests were engaged in nonsensical dis- 
putes. Treatise after treatise was composed on such 
subjects as the following. How many angels can stand 
on the point of a needle 1 Have spirits any navels ? Was 
Jesus Christ born totally depraved ? Is the Virgin Mary 
the mother of God 1 And a thousand others equally 
senseless and unprofitable. In their monasteries, multi- 
tudes passed their days in repeating unintelligible prayers, 
poring over the legends of their saints, cutting figures 
in paper, and tormenting their bodies for the good of their 
souls. — Turn your attention likewise to Protestant lands. 
You learn that many a folio has been written on foolish 
and unintelligible subjects ; that many a day has been 
occupied in trying and burning witches and heretics ; that 
many a pharisaic custom has been scrupulously observed ; 
and many an absurd opinion advanced and defended. 
And even in our own times, do you find no moments and 
hours occupied, in discoursing about signs and tricks, 
dreams and visions, spectres and apparitions ? — In con- 
sulting charms, and lots, and fortune-tellers ? — In prying 
into future events and occurrences 1 — In borrowing trou- 
ble on account of some supposed unfavorable omen ? — 
Or in various other practices equally vain and supersti- 
tious ? Now all this is wrong. Time is given for no 
such purposes. We have but a short period to remain in 
this world, and a great work to accomplish. Let us then 
be always engaged in something useful and virtuous. 

2. Popular superstitions have also caused a great waste 
of human life. Cast your eye over the page of history. 



45 

You there notice an account of the trial by ordeal. This 
was effected both by fire and water. The accused person 
was required, either to hold red hot iron balls in his naked 
hands, or to walk over red hot plates of iron with bare 
feet. If he escaped unburned, he was considered inno- 
cent ; but if he was scorched, sentence of death was pro- 
nounced. Or he was compelled, either to thrust his arm 
into a cauldron of boiling water; or be thrown into a 
deep pond. If he was either unscalded or drowned, his 
innocence was proved ; but if he was scalded or could 
swim, the sentence of condemnation was passed. You 
perceive that in neither case, could life be saved, except 
by the interposition of a miracle ; and this was not to be 
expected on such occasions. And through this superstition, 
thousands perished in this unrighteous manner. — You 
also notice the condemnations upon suspicion. Let the 
masonic knights be selected as an appropriate illustration. 
During the crusades, they constituted a large and im- 
portant body. When the holy wars were over, they were 
accused, by some enemies, of every imaginable crime. 
The accusation was supported by no evidence whatever ; 
for their lives were irreproachable. They were however 
condemned by their respective governments, without any 
proper trial, simply because they held secret meetings. 
Pardon was offered to all who would confess themselves 
guilty of the alleged crimes ; while those, who would 
not make such a confession, were ordered to be burned 
to death in a slow fire of green wood. While all the vil- 
lains escaped unharmed, large numbers of the virtuous 
were thus inhumanly murdered upon bare suspicion. — 
You notice likewise, the condemnations upon false evi- 
dence. The trials for witchcraft afford a good exemplifi- 



46 

cation. I suppose the same evidence, upon which they 
were condemned to death, might now be brought against 
every old woman in the land. A distinguished writer 
computes that more than one hundred thousand persons 
of all ages have suffered death for witchcraft. Only 
think ! one hundred thousand persons murdered by 
christian hands for a crime of which no human being was 
ever guilty ! — You notice, finally, the condemnations for 
virtue. It is a duty to search the scriptures thoroughly, 
and abide by the results of the investigation. But for 
performing this sacred duty, professing Christians have 
murdered each other without mercy and without number. 
In our free republic, I trust that life cannot be destroyed 
without fair trial. But there are some few among us who 
pretend to believe, that all who do not think exactly as 
they do on certain subjects, must be eternally damned. 
So long however as they persecute only by words and 
curses, they are welcome to the happiness of such a be- 
lief. We are not to be judged by such weak minds, but 
by the unerring Jehovah. There are others who bring 
upon themselves sickness and even death, by their belief 
in signs, and dreams, and forewarnings. This glance at 
the historian's page should teach us never to expect a 
miracle in attestation of innocence ; and never to con- 
demn others, either on suspicion or on false evidence, or 
for doing the same things we practise ourselves. 

3. Popular superstitions have caused much misery. 
We need not refer to history for an illustration of this as- 
sertion. We have sufficient examples around us. Look 
into society, and you will find one class, who pay partic- 
ular attention to all signs and dreams. If anything un- 
favorable is indicated, their feelings are greatly depress- 



47 

ed ; and if the contrary, they are as much elated. If a 
little insect, called the deathwatch, knocks for its mate 
on the wall, sleepless nights are sure to follow. If they 
notice the new moon over the wrong shoulder, their com- 
fort is destroyed for a whole month. If they dream of 
death, they must send a letter forthwith to all absent 
relatives, even if they be settled in every state in the 
union. — You also notice another class, whose belief in 
the supernatural origin of omens and warnings leads 
them to adopt measures for their speedy fulfilment. 
Many a wedded couple seem to think they must quarrel, 
because they were married on a stormy day ; and when 
some subject of dispute arises between them, they fall to 
fighting to prove the truth of the prediction. And for 
all this interruption of domestic harmony, they blame, 
not their own tempers and passions, but the decrees of 
fate. Many a person has supposed he must live in po- 
verty, because a few moles have appeared on the wrong 
side of his body. And hence he neglects all industry 
and economy, and dissipates his time, and privileges, and 
talents. — You notice likewise a third class, who give 
themselves to tricks, fortune telling and opening books, 
to discover the events of futurity. Their spirits vary 
with the supposed indications of good or evil occur- 
rences. A lady, who moved in the first circles, was once 
visiting in a clergyman's family of my acquaintance ; 
and it was her regular morning practice, to toss up a little 
box of pins, and make her happiness for the day depend 
upon th ir accidental variation in falling. If they came 
down more heads than points, she was cheerful and 
happy ; but ft' the contrary, she was gloomy and wretch- 
ed. It seemed she valued her comfort, worth at least a 



48 

brass pin. Many a worthy Christian has not only been 
deprived of his happiness, but betrayed into wild, ex- 
travagant, foolish, and*sinful acts, by attempting to fol- 
low the suggestion of the passage which first meets his 
eye on opening his Bible. Many a poor wight has 
formed a disadvantageous matrimonial alliance, because 
some old hag has described black eyes and rosy cheeks 
as the characteristics of his future bride. — You notice, 
moreover a fourth class, who are for ever anticipating 
some dreadful calamity. Let any fool solemnly proclaim 
that war, famine or pestilence is approaching, they will 
give more heed to it than to that holy word which as- 
sures us that our heavenly Father will never leave nor 
forsake us. All uncommon appearances in the heavens, 
they look upon as indications of the threatened judg- 
ments of an angry God. Even the beautiful aurora bo- 
realis which spanned the blue concave above us was so in- 
terpreted. And even some clergymen, who should have 
known better, took occasion from it to terrify timid souls 
into an assent to their creeds. — Finally, you notice a fifth 
class, who exhibit the most wobegone countenances, 
and speak in the most sepulchral tones, and dole out their 
melancholy warnings to every cheerful spirit, and all for 
what 1 Why they fear that the universal Father will not 
eventually do so well for his children, as they would do 
for the human family, were their ability equal to their 
inclination. On account of this fear, they constantly 
torment themselves, and the smoke of their torments is 
continually ascending, to the great annoyance of all with- 
in the sphere of their influence. — Now all this is wicked. 
To permit any such superstition to disturb and destroy 
our enjoyment, is sin against heaven. Our heavenly Fa- 



49 

$her created us for happiness. He has furnished us with 
the capacities and means of felicity. He has even com- 
manded us to rejoice in the Lord^always. He has given 
us a religion to effect this desirable object. It is as much 
a part of this religion to be always cheerful, contented 
and happy, as to be always temperate, just and virtuous. 
And if people would take one tenth part the pains to 
make themselves happy that they do to render themselve* 
miserable, there would be ten times the present amount 
of happiness. 

4. Popular superstitions have greatly injured the 
cause of medicine. — That superstition which leads people 
to believe in the efficacy of charms is very injurious. 
Let me explain my meaning by a few examples. The 
scrofula is frequently called the king's evil. It received 
this name because it was generally believed that the 
touch of a king would cure the disorder. This belief 
was formerly so prevalent, that the kings of England set 
apart one day in seven to bestow healing mercies on their 
subjects. The practice was begun in the year one thou- 
sand and fifty one, and continued until the reign of the 
present royal family, who were possessed of too much 
sense to encourage such an idle superstition. In the 
course of twentyseven years, there came to the first 
Charles to receive his touch, ninetytwo thousand one 
hundred and seven. In that country, the opinion still 
prevails, that the disorder can be cured by the touch of the 
ninth son of a ninth son ; and in our land, the seventh son 
of a seventh son. — Not long since, the cold hands of a con- 
vict, who had terminated his life on the gallows in Liv- 
erpool, were drawn over several wens a number of times, 
to effect a cure. — A person in one of our western states 
5 



50 

lately run a pitchfork into his hand, and he applied a 
plaster to the cold iron as well as to the fresh wound. 
When people run a nail into their foot, they frequently 
save and polish the rusty iron to facilitate the recovery. — 
During the last season, in Maine, the body of a female 
was taken from the grave, her heart taken out and pul- 
verised, and given to another member of the family as a 
specific for consumptive complaints. Did my limits per- 
mit, I could relate a thousand more cases equally silly 
and disgusting. All such things I class together under 
the general name of charms ; and I pronounce them to 
be gross superstitions. For a belief in their efficacy im- 
plies one of three things. You may contend that there 
is healing efficacy in the prescriptions themselves. But 
this appears to me perfectly absurd. For you may as 
well have the touch of a slave as a king ; you may as 
well apply your plaster to a tree as a pitchfork ; you may 
as well drink the heart of a lamb as a woman. — You may 
say that God has determined certain cures shall follow 
certain applications. No such determination is publish- 
ed in his word. And no such conclusion can be infer- 
red from facts. — You may pretend a special miracle is 
wrought on each occasion. But this is incredible. For 
the object is not worthy the miraculous interposition of 
the Deity. And the few cures which are reputed to 
have taken place, are satisfactorily accounted for on the 
influence of the imagination, and other natural causes. 
So that such a belief is not only superstitious, but calcu- 
lated to lead people to neglect the proper means of reco- 
very, and thus injure themselves and the medical pro- 
fession. 

That superstition which leads people to employ quack 



51 

doctors is also injurious to the cause of medicine. By a 
tjuack, I mean one who has not used the necessary means 
for obtaining a knowledge of the healing art. Many 
such have appeared in our country, and they may be di- 
vided into four classes. In the first place, there is the 
tjuack who depends for his success on the influence of 
imagination. Of this number was the famous Austin, 
who resided in Colchester, Vermont, about twenty years 
since. He proclaimed to the world that he could heal 
all curable diseases, if the suffering would give him a 
statement of their cases, either in person or by letter. 
He was visited by hundreds of invalids ; and thousands 
more honored him with a written account of their afflic- 
tions. Reports of the most wonderful cures were put in 
circulation. But after a few years, the people discovered 
their folly, and permitted the pretended prophet to sink 
into his former merited obscurity. — In the second place, 
there is the quack who effects his cures by diet and re- 
gimen. Of this number was the celebrated rain water 
doctor. He established himself one time at Providence, 
and at another in this vicinity. Many of us can recollect 
the accounts of marvellous cures, and the flocking of in- 
valids of all descriptions to his temple of health. He en- 
joined a spare diet, proper exercise, and suitable precau- 
tion ; and in this way benefited many. But the com- 
munity at length discovered the imposition ; and left him 
to the undisturbed enjoyment of his rain water and his 
gruel.— In the third place, there is the quack who pro- 
duces a temporary relief in chronic disorders, by the use 
of stimulating medicines. He actually raises the patient 
and makes him believe that his recovery is nearly effected. 
He then leaves him with orders to observe most sacredly 



52 

certain directions. As soon as the stimulants have lost 
their po^er, a reaction takes place, and the patient sinks 
back to his former state. The quack immediately attrib- 
utes this to some deviation from the prescriptions. And 
the patient is left either to linger on in wretchedness, or 
to give up the ghost, with the bitter reflection that his 
own negligence has hastened his dissolution. — Finally, 
there is the quack who either kills or cures with the 
most powerful remedies. Of this number is the noto- 
rious. Thompson of lobelia memory. You often observe 
notices of deaths which are declared to be caused by 
the prescriptions of some of his disciples. For my own 
part, I have no doubt these are generally true. I do not 
suppose they kill their patients intentionally, but in pure 
ignorance.— Now I must consider it superstition which 
Teads to the employment of such characters. Do you 
suppose God assists them by miracle ? This is absurd. 
Do you suppose he has miraculously given them that 
knowledge which others acquire only by long and close 
atudy and practice ? This is equally absurd. Do you 
suppose they prescribe by guess, and cure by accident?- 
This is doubtless the truth. How absurd, then, to give 
them employment. Should you call me foolish were I to 
employ a Hottentot to instruct my children ? — An Ameri- 
can savage to defend my civil rights? — And a Hindoo 
to preach for my edification ? And how much more su- 
perstitious should I prove myself were I to employ a person 
to tamper with my very life, who I knew had never taken 
the proper measures for acquiring a knowledge of the 
human system, its various diseases and their appropriate 
remedies. 

That superstition which would prevent human dissec- 



53 

lions, is likewise injurious to the cause of medicine. In 
France provision is made by law for securing a proper 
supply of subjects. Those who die in prisons, hospi- 
tals, and alms-houses are consigned' to the medical 
faculty, unless claimed within a certain time by some 
friend. In Great Britain, no such law exists ; and the 
difficulty of obtaining subjects has been so great, as not 
only to injure the science, but to induce the physicians 
of Scotland to agree to give up their own bodies for dis- 
section. An attempt is now making in Parliament to 
obtain the passage of some law by which the present evil 
may be obviated. In our country, no law exists on this 
subject; and there prevails a very general opposition to 
obtaining subjects in any manner. This arises from two 
causes, In the first place, many people believe in the 
literal resurrection of this animal body ; and therefore 
they are unwilling to have it exposed to the dissecting 
knife. Now supposing this belief is true, what harm can 
follow from the dissection. Will not the Almighty be 
able to collect and unite its scattered dust and frag- 
ments 1 To suppose the contrary, would be impeaching 
his omniscience and omnipotence. But for my own 
part, I believe with St Paul, that flesh and blood cannot 
inherit the kingdom of God. My present body is com- 
posed of flesh, and blood, and bones. Of course, it can 
be of no use to me after death. While I remain in this 
world, I will make it as serviceable as possible. When I 
leave it, if it can be of any value to my fellow beings, I 
cheerfuliy consign it to their service. After they have 
taken to pieces the curious workmanship of the Almighty, 
and obtained such knowledge as may enable them to be 
useful in their profession, I hope they will give the frag- 



54 

merits a decent burial, and refrain from disturbing the 
feelings of any surviving friend. When I enter upon the 
next stage of existence, I firmly trust my heavenly Fa- 
ther will give me a spiritual body, adapted to the wants 
and improvements of my immortal soul. And if people 
will examine the scriptures more carefully on this point, 
and realize the importance of having a proper supply of 
subjects, I have no doubt they will generally coincide 
with my views and declarations. — The second cause of 
opposition is such as we can all appreciate. None of us 
wish to know that the remains of our departed friends 
have been disturbed. This is a sacred sentiment, and 
it should be respected. And for this reason, that we 
may be delivered from fear on this subject, our govern- 
ment is called upon to make some legal provision for the 
necessary supply. This is the only thing that can save 
our feelings, and promote the science of medicine. I 
suppose every person of common sense knows that sub- 
jects must be dissected. Would you employ a person to 
put a watch together who bad never seen one taken 
apart? And can you expect a person to understand 
surgery and medicine without an intimate acquaintance 
with the human body ? 

5. Popular superstitions have greatly injured the 
cause of pure religion. — That superstition which allows 
any substitute for personal righteousness is very per- 
nicious. The Pharisees considered themselves holy, be- 
cause they were descendants of faithful Abraham. They 
also fasted twice a week ; paid tithes of all they possess- 
ed ; made long prayers in public places ; were zealous to 
gain proselytes to their party, and strictly observed all 
sacred days and ceremonial observances. At the same 



55 

time, they neglected the weightier matters of the law, 
justice, mercy and faithfulness ; devoured widows' houses, 
and were proud, bigoted and self-righteous. — Some 
Roman Catholics perform tedious pilgrimages ; lacerate 
their bodies most inhumanly ; abstain from meats and 
drinks on certain days ; pay the priests and the pope for 
the pardon of their sins, and bequeath their property to 
the church. At the same time, they indulge in false- 
hoods, profanity, intemperance, debauchery, and other 
heinous iniquities. — Some Protestants attend punctually 
upon all religious meetings ; subscribe to contradictory 
articles of belief ; compass sea and land to make con- 
verts to their denomination ; observe all gospel ordi- 
nances, and exhibit great sanctity of outward appearance. 
At the same time, they are fretful, unkind and disobliging 
in their families ; censorious in their conversation ; un- 
charitable in their judgment ; grasping in their dealings, 
and unhappy in their dispositions. Others pretend to be- 
lieve, either that they are of the number of the elect, and 
therefore cannot commit iniquity ; or that Christ has 
died for the sins of the whole world, and therefore they 
may continue sinning with impunity ; or that if they ex- 
hibit an outward form of godliness, their hearts may be 
filled with avarice, umbition, lust, revenge, and impiety. 
All such substitutes for personal goodness, I class to- 
gether. And I pronounce them to be superstitions, be- 
cause they derive no support from reason, experience or 
revelation A belief in them is exceedingly injurious to 
the cause of piety and holiness ; because it leads people to 
neglect the one thing needful, a uniformly sober, right- 
eous and godly life. God will assuredly render unto 
every man according to his deeds. Be he pharisee or sad- 



56 

ducee, catholic or protestant, orthodox or liberal, elect or 
nonelect, he can escape the punishment of no sin, except 
by reformation. And no sin is ever removed, no virtue 
is ever given, by miracle. Our iniquities must be for- 
saken, and our goodness acquired, by our own exer- 
tions, aided by the promised influence of the holy spirit. 
And until we have accomplished both these objects, we 
•cannot rationally expect any pure and permanent hap- 
piness. 

That superstition which leads people to believe in the 
miraculous powers of the devil is also very pernicious in 
its consequences. This belief was retained by some of 
the early reformers, among other heathen and popish ab- 
surdities. Martin Luther gravely informs us that his 
satanic majesty entered his bolted chamber one night, 
stole his hazelnuts, and cracked them on his bed-post, 
to his no small annoyance ; and that he appeared to him 
on another occasion, in the form of Jesus Christ, sus- 
pended on the cross. And he would have us believe 
that the old dragon was leagued with the catholic church, 
and tormented him because he was engaged in reforming 
her abuses. But many persons of the present day are so 
skeptical, as to think his devils were occasioned by no- 
thing worse than good living and the want of proper ex- 
ercise. — In the time of New England witchcraft, Cotton 
Mather took home one of the possessed damsels, to 
learn the ways and works of satan. He discovered, that 
while her devil would neither permit her to hear his 
prayers nor read the scriptures, he was much pleased to 
have her peruse any quaker publication, and especially 
the episcopalian prayer book ; thus modestly intimating 
that while quakerism and episcopalianism were under 



• 5? 

the special patronage of the evil one, he was exceedingly 
opposed to Calvinism ; and if he is a personage of such 
understanding as his friends represent, I am not surprised 
that he was a little shocked at some of the representa- 
tions this system gives of the character and proceedings 
of the universal Creator.— Not long since, a house in 
Maine was said to be haunted. The building and furni- 
ture were shaken, dreadful noises were heard, dismal 
sights were seen, and heavy blows were received. The 
occupant of the house had lately left a calvinistic theolog- 
ical seminary. He is now a settled universalist preacher. 
Since his change of sentiments, he has explained to the 
people the probable causes of the disturbances. A 
neighboring family informed me, that he now considered 
it the spirit of God, haunting him to forsake Calvinism 
and declare universal salvation. His explanation is just 
as satisfactory as those of Luther and Mather. Who- 
ever understands the influence of the imagination, will 
find no difficulty in accounting for the occurrences in 
either case. — An anonymous writer has lately given us 
some information on the miraculous powers of the devil. 
By adopting a literal interpretation of some figurative 
passages of scripture, he pretends to believe the old ser- 
pent stood on a high mountain, and actually surveyed all the 
kingdoms of this round world. What wonderful powers 
of vision, to see either through this solid globe eight 
thousand miles; or around it twentyfive thousand ! But 
this is not all. He teaches that Christ Jesus is the very 
God, and that his agony in the garden was caused by a 
fight with old beelzebub. Who can tell but this power- 
ful prince of darkness will some day or other obtain the 
victory, and take the government of the universe into his 



58 

own hands ! But to crown the whole, in the true spirit 
of the dark ages, he would have us know that all who do 
not receive his interpretations of scripture, as infallible, 
are the Very advocates and emissaries of satan. Now I 
frankly confess that my Maker has not given me a believ- 
ing faculty sufficiently capacious to receive such enor- 
mous truths. And if a literal meaning is to be given to 
all the figurative parts of scripture, I must give up the 
expectation of becoming orthodox in my sentiments.^- 
I once resided in a place where there was a very general 
awakening. In a few months I discovered that the 
largest portion of the converts, and especially the most 
zealous, had fallen from grace, to be great workers of ini- 
quity. I inquired the Cause of so singular an occurrence, 
and was informed by a deacon, that all such were the 
devil's converts, and that he usually secured a larger num- 
ber in revivals of religion than the Lord. — Not many 
years ago, a man was suddenly missing from a certain 
town in this commonwealth. The church immediately 
sent one of her members to consult the far famed fortune 
telling Molly Pitcher. After making the necessary in- 
quiries, she intimated that the absent person had been 
murdered by a family of negroes, and his body sunk in 
the deep waters behind their dwelling. Upon this evi- 
dence, the accused were forthwith imprisoned, and the 
pond raked in vain from shore to shore. A few days 
previous to the trial, the murdered man returned to his 
friends safe and sound ; thus giving the naughty skep- 
tics occasion to say, that the fortune teller, instead of 
receiving from the devil information of distant and future 
events, had actually played the very devil with the super^ 
gtitious church. — These examples are enough to show 



59 

you that a belief in the miraculous powers of the devil is 
still prevalent in the land. And it is very injurious to the 
cause of pure religion, because it leads people to be 
watching for tlte assaults of an outward tempter when 
they should be disciplining their inward lusts and pas- 
sions ; because it furnishes the sinner with a very con- 
venient packhorse for his iniquities ; because it fills the 
timid soul with fears of imaginary dangers ; because it 
keeps alive an eager credulity for every tale of ignorance 
and superstition ; because it gives religious partizans the 
opportunity of accusing their opponents of being under 
satanic influence, and because it turns the thoughts from 
an all perfect being who regulates the minutest events, to 
a malignant leader of a hellish host. And when such 
impressions are made upon the minds of children, the 
effect is most baneful and lasting. A pious mother not 
rinding it convenient to attend her little son to rest, told 
him to omit his prayers for one night. " Mother," said 
the child, M will the devil forgive me if I neglect my 
prayers 1 " Resist the devil and he will flee from thee. 

That superstition which leads people to believe that 
God works miracles at the present day, is likewise very 
injurious to the cause of religion. This belief is also a 
remnant of popery. In the Roman church, miracles are 
of common occurrence. The priests are able to get them 
up on almost any emergency. Prince Hohenloe has 
lately cured another case of the consumption by his 
prayers. Many impositions have doubtless been prac- 
ticed on the ignorant and credulous Catholics ; but we 
must resort to the influence of the imagination for a satis- 
factory explanation of some of their pretended miracles. — 
The preachers in some christian denominations, pretend 



60 

to inspiration. Their hearers really believe that the 
thoughts of their discourses are immediately suggested 
to their minds by the holy spirit. If so, then they indeed 
proclaim a new revelation. But to me it seems impious 
to attribute such confused, fanatical harangues to the 
fountain of wisdom, and truth, and purity. I am sure I 
should never mistake them for the dictates of divine in- 
spiration. If you listen to the experiences which are 
related by applicants for church membership, you will 
find that many of them are nothing less than miraculous* 
My limits will permit me to record but one case, which 
occurred in a late revival. The man went to bed an 
unconverted sinner. His body soon began to swell, and 
continued increasing, until it reached the size of a hogs- 
head. A bright light then filled the chamber, and Christ 
Jesus appeared. The swelling began to subside imme- 
diately^ and all settled down in his heart. He arose in 
the morning, a regenerated Christian. I am sorry that 
ministers, who know how to account for these vain ima- 
ginations, permit their converts to relate them as evi- 
dences of their regeneration. — Some persons believe that 
a chemical change is produced on their hearts by the 
miraculous influence of the spirit. Their belief is ac- 
quired by receiving literally, the figurative expressions of 
their preachers. I have conversed with several such 
characters. We cannot be too plain and perspicuous in 
our discourses. The expressions frequently used in sea- 
sons of religious excitement, are liable to the same ob- 
jection. We hear that the Almighty is visiting such a 
town ; that he is coming this way; that he has arrived in 
a certain village ; that he will remain but a few days 
longer ; that he lias been driven away by unbelievers, 



61 

and that he cannot be expected again for many years. 
Such language is not only false, but shocking to my 
mind, in the highest degree. Our heavenly Father is 
everywhere present. He never leaves nor forsakes his 
children. He is more ready to give his holy spirit, than 
earthly parents to give good gifts to their offspring. He is 
always ready to assist those who assist themselves ; but 
not in a miraculous manner. — Now a belief in modern 
miracles is unsupported by evidence. And it injures the 
cause of truth and righteousness ; because it leads igno- 
rant persons to mistake the suggestions of their own 
hearts for the miraculous operations of the holy spirit ; 
because it encourages sinners to defer attention to the 
duties of religion, in expectation of the special interpo- 
sition of heaven ; because it induces new converts to 
disregard the only scriptural evidence of conversion, a 
sober, righteous and godly life, and enables them to feel 
satisfied with certain impulses, resolutions, and opinions ; 
because it gives encouragement to every illiterate fanatic 
or designing hypocrite to demand the belief of a credu- 
lous community, and because it weakens and destroys 
the foundation of belief in those miracles which were 
wrought for the establishment of revelation. 

We talk much about the march of mind ; and it cer- 
tainly has moved several steps. We boast greatly of our 
enlightened land ; and in comparison with other nations, 
we are enlightened. We are abundantly favored with 
advantages for mental and moral instruction. We are 
signally blessed with literary and religious privileges. 
But with all our opportunities for information, I fear we 
have some ignorance and superstition remaining. I sus- 
pect it would be no difficult task to bring back the days 
6 



62 

of persecution and witchcraft in some circles. Let them 
be made to believe, that the devil works miracles, that 
fcV ; v i$ witches exist, and that all who differ from them in opinion 

^-^" on religious subjects are under satanic influence. Let 

them be made to believe, that all the religious excite- 
ments and commotions of the present day are occasioned 
by the miraculous effusions of the holy spirit ; and that 
all excited feelings, dreams, visions, and the like, are 
sure indications of the electing grace of the Almighty. 
Let them be made to believe, that it is their duty to hate 
all whom God hates, and that He hates all who will not 
embrace their creeds. Let them believe, that they must 
punish all who depart from the faith of the pilgrims. Let 
these sentiments be reduced to practice, and trials for 
heresy, blasphemy, and witchcraft would once more dis- 
grace the annals of our nation. But, shanks to God, a 
better day has dawned. A spirit of inquiry is abroad. 
Power is in the hands of liberal spirits. And the re- 
maining superstitions of popery are fast following the 
numberless exploded absurdities of the dark ages, into 
the ocean of oblivion. Let us lend a helping hand to 
hasten the downfall of ignorance, error, and sin ; and 
promote the universal reign of knowledge, truth, and 
holiness. 

IV. What means can we adopt for the banishment of 
popular superstitions ? 

1. We must first deliver ourselves from their domina- 
tion ; for we are all more or less under their influence. 
When any of the common signs of good or evil fortune 
appear before us, our thoughts involuntarily recur to the 
things supposed to be signified. Sometimes a momentary 
shudder is communicated to the whole system ; occasion- 



63 

illy a feeling of unnatural exultation is awakened ; un- 
pleasant sensations are often excited ; and frequently, a 
depression of spirits is produced. And how can we 
escape from such thraldom ? By the exercise of our 
reason. We are indeed taught by the ancient proverb, 
that we must not expect to reason out what was never 
reasoned in. Yet such old sayings do not always prove 
correct in this age of discoveries and improvements. 
And I am confident that a proper use of our reasoning 
faculties will enable us to accomplish this undertaking. 
We must convince ourselves that all these things are the 
offspring of ignorance; that they have no foundation in 
reason, philosophy, or religion ; and that they are exceed- 
ingly pernicious in their consequences. When fully per- 
suaded of these truths, we must strive to make our feel- 
ings coincide with the dictates of our understandings. 
And this we can effect by persevering self-discipline. 
Such exertions will eventually deliver us from the incon- 
venience, vexation, and slavery of popular superstitions. 
2. We must also assist our fellow men in the per- 
formance of this great and good work. We often meet 
with those who are firm believers in signs and dreams, in 
fortune-telling and witchcraft, in apparitions and ghosts. 
We must endeavor to convince them that no dependence 
whatever can be placed on any of these vanities ; that 
they are all fictions, absurdities, and evils. And if we 
cannot produce conviction by sober sense and sound ar- 
gument, I think we shall be justified in this particular 
case, in resorting to ridicule. In one or the other of 
these ways, we may hope to give a new turn to discourse. 
For much time is now spent, in many a family circle, in 
enumerating the various signs, in explaining the different 



64 

tricks, in relating dreams, and in detailing stories of 
haunted houses, hobgoblins, and devils. In this way, 
the evil is cherished, and transmitted from generation to 
generation* But if we can give an opposite direction to 
conversation ; if we can induce people to reason about 
these things, and inquire into their origin, causes, and 
effects, and investigate the evidence on which they are 
supposed to rest, and adopt rational conclusions, we 
shall be usefully employed. For this course will eventu- 
ally lead to the banishment of popular superstitions.* 

3. We must likewise attend to the early education of 
our children. For it is during infancy and childhood 
that our heads are filled with marvellous stories. They 
are told to us by some of those persons to whose care we 
are early entrusted, either to frighten us into obedience, 
or to gratify our thirst for the new and the wonderful, or 
to while away a tedious evening, or to relieve their own 
overflowing imaginations. They sink deep into our con- 
fiding hearts, and leave impressions the most pernicious 
and the most lasting. Could a child be educated without 
any knowledge of such things, he would never be trou- 
bled with their baneful influence. Our duty is therefore 
plain. If w r e take the principal care of our children 
ourselves, we should not permit them to learn anything 
of such vanities from our lips ; and our daily conduct 
should evince that they exert no influence on our feel- 
ings, or conduct, or happiness. If any of us employ 
other persons to be with our offspring in early life, we 
must charge them to conceal everything of the kind from 
their knowledge ; and we should regard a disobedience 
of this command as a most heinous offence. After our 
children are of sufficient age to associate with others, we 



65 

must caution them to avoid believing or relating any su- 
perstitious tales, as they would shun known falsehoods* 
If we persevere in this practice, we shall save them from 
the degrading influence of popular superstitions. 

4. We must moreover endeavor to increase the means 
of public education. For you generally find . that the 
most enlightened are the most free from superstition, and 
consequently, a high degree of mental cultivation would 
effect a general deliverance. And how can we accom- 
plish this grand object ? Are any satisfied with our pre- 
sent literary advantages ? Let us reason with them on 
the value and importance of knowledge. Let us show 
them, by an appeal to facts, that all our civil, social, do- 
mestic and religious blessings, depend for their very exis- 
tence on the intelligence and virtue of the people. Do 
any complain of the scarcity of money an&^h<fwant of 
funds 1 Let us show them, by an appeal to facts, that 
more money is annually wasted in all our towns, either 
in extravagant living, dress, furniture and equipage ; or 
in shows, amusements, balls and pleasure parties ; or in 
gaming, dissipation, lottery tickets, military parades, and 
spiritous liquors, — than is expended for the instruction of 
the rising generation. No. There is no want of funds. 
When there is a will, there is a way. The importance 
of this subject is not generally understood. Almost eve- 
rything else seems of more consequence than learning 
and wisdom. This will never answer. The world is 
growing wiser. Those who will not employ the requisite 
means, must rest contented with comparative ignorance. 
Let us not be of this unworthy number. If we feel the 
importance of a change in these respects, let us persevere 
in our laudable exertions. Let us leave no objections 



66 

unanswered, no arguments unused, no measures untried, 
until we succeed in obtaining the means of giving all our 
children a high degree of education. And whoever shall 
live to see such a result, will behold the almost universal 
banishment of popular superstition. 

5. Finally, we must labor for the diffusion of pure 
and undefiled religion. Let us adhere to the plain teach- 
ings of Jesus. And then we shall believe that there is 
but one self-existent, undivided, all perfect, all pervading 
spirit ; and that He is truly the merciful, loving, un- 
changeable parent of all his human children. We shall 
believe, that he alone regulates all the events of this 
world which are above our control ; and that all his various 
dispensations originate in wisdom and benevolence. We 
shall believe that Jesus of Nazareth is really the anointed 
Son of God ; and the commissioned and all-sufficient 
Saviour of the world. We shall believe that God made 
us for ever increasing and never ending happiness ; and 
that we can secure this unspeakable favor, only by living 
soberly, righteously, and godly. We shall believe that 
we have no worse enemies than our own sins ; and that 
power is given us to conquer these, even in the present 
existence. We shall believe that it is as much our duty 
to be always happy, as to be always honest ; and that our 
heavenly Father has commissioned no fate, nor chance, 
nor witches, nor devils, to torment us. If we live up to 
this belief, we shall secure a large share of temporal en- 
joyment, and be prepared for the increasing felicity of the 
spiritual world. And if we produce this state of faith and 
practicejin ourselves and all around us, we shall have 
done much for the banishment of popular superstitions. 



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